10/14/14

PROPHECY AND PRE-WRITTEN HISTORY

I overheard a
Christian scholar claim that Matthew’s use of Hosea 11:1 (in Matthew 2:13-15)
was an abuse of OT scripture. He wasn’t saying anything like: “Matthew was
making an ‘application’ of Hosea 11:1.” If he’d been saying that, the remark
would almost have been harmless because it’s what preachers do all the time.
They go to a text that is there for one purpose and they “apply” it in an
entirely different direction and for an entirely different reason. [I’m not
suggesting that that’s always harmless—far from it.]

No, this scholar
was quite exercised about it. The Hosea 11:1 text, he insisted, wasn’t even a
prophecy (in the sense of a specific prediction)—it was a reference to an event
about half a century before Hosea. Anyone with a bit of sense can see that, he
said, and I wondered why Matthew hadn’t seen it?

Maybe Matthew did
see it but didn’t care and just threw it in for “filler” material. Maybe
Matthew didn’t see it and in his eagerness to make a point he picked on a text
he hadn’t really done his homework on. However you construe it Matthew comes
out on the losing end.

Hmmm. Maybe
there’s more to the text and the event in the life of Jesus than this scholar
had seen. I tend to side with Matthew who was writing to Jews who believed in
Jesus as the Messiah and who were living among Jews who did not. I tend to
think Matthew wouldn’t have made points to enrich and strengthen the faith of
Messianic Jews when a non-believer could as easily see what this Christian
scholar so easily saw. Imagine a Jewish Christian using Matthew’s abusive point
to a non-believing Jewish brother. Would the non-believer not simply poke his
finger through the flimsy falsehood and shame the believer? [“You poor fool,
Hosea 11:1 is no ‘prophecy’ and it certainly has nothing to do with Jesus of
Nazareth and Egypt.”]
I purpose a little piece on Hosea 11:1
later.

Maybe Matthew saw
more in Hosea 11:1 and the person and life of Jesus than the scholar saw. Part
of the reason for that, I’m supposing, is that we tend to reduce “prophecy” to
“prediction” and then we reduce prediction to something like, “pre-written
history” about some event or other. The NT use of OT prophecy has so many
angles to it and certainly to think of “prophecy” as pre-written history that
must be fulfilled as written takes
leave of how the NT works with OT prophecy.

Biblical prophecy
is set within the context of God’s character and purpose toward the human
family which he seeks to finally bless with peace and joy in deathless life
under Jesus Christ. That life and blessing can only be completed in
relationship with God and must be
shaped by the nature and character of God. It’s that truth that lies mostly unspoken behind all that the prophets
(OT and NT) have announced to us.

It’s because the
Holy Father cannot (because he will not) live at peace with sin and
unrighteousness that he brings judgments on his human children. To see his
judgments as something other than his redemptive love at work is a profound
mistake. The Holy Father’s “wrath” is another face of his holy love and
redeeming grace and its aim is to destroy what makes that “wrath”
necessary.

God’s wrath is
his response to a specific problem as he works to bring to fulfillment his
overarching purpose. It is not to be isolated from that Fatherly intention nor
is it to be denied its place.

This means that
“prophecy” of a blessed future is to be understood as “promise” and promise
must be understood in light of the nature and character of the Holy Father who
will not live at peace with evil or make a covenant with impenitent
unrighteousness. Therefore, this means that all prophecy/promise of future
blessing presumes a mutual loving relationship between the Holy Father and his
human family rather than God waving his magic wand like a good fairy and
changing everything into something other than it is.

A blessed future under the God and Father of our Lord
Jesus Christ requires a free and glad allegiance to him from his children.

There’s
no blessed future without God but there is no
blessed future with God without free human righteousness! And unless you
believe humans are mere pawns in God's great chess-game this means that
by his grace we must freely choose to live together in love for him and one another.

Satan, Job, and a False Implication

The Bible describes Satan as the accuser of the righteous, who has
accused them before God day and night (Revelation 12:10). In one of the
most vivid scenes portraying Satan’s accusatory nature, the patient
patriarch Job bore the brunt of Satan’s slander. The sons of God had
come to present themselves before God, and Satan came also. God asked
Satan if he had considered Job, a righteous man who hated sin. In answer
to God’s question, Satan retorted: “You have blessed the work of his
hands, and his possessions have increased in the land. But now stretch
out Your hand and touch all that he has, and he will surely curse You to
Your face!” (Job 1:10-11).
Satan’s comments seem fairly easy to understand—God had blessed Job
with physical and financial blessing and it was due to those blessings
that Job served God. But, if one is not careful, he or she will miss one
of Satan’s false implications embedded in the statement. Satan subtly
implied that it is easier for a man to serve God if he is rich and his
possessions are increased, than it is for him to serve God if he is
poor. Unfortunately, this idea has been maintained by many in the past
and the present. In truth, however, Satan’s implication is false. It has
never been easier to follow God if a person is financially wealthy. On
the contrary, wealth often has great potential to have a negative
effective on a man’s relationship with God.
First century listeners to Jesus were quite shocked to hear that such
was the case. After the sad refusal of the rich young ruler to sell his
possessions, Christ made some startling comments. He said: “It is easier
for a camel to go through the eye of a needle than for a rich man to
enter the kingdom of God” (Mark 10:25). When Christ made this statement,
His hearers “were astonished beyond measure, saying among themselves,
‘Who then can be saved?’” (vs. 26). Jesus explained that it was possible
for such to happen, but it was not easy.
In Job’s case, Satan had done everything he could to tempt him with
riches and physical wealth. God allowed Job’s wealth to accumulate and
Job proved he could do what few have done—serve God faithfully as a rich
man. Satan’s attempt to lure Job into sin with riches had failed, and
he realized that the man’s soul was not for sale.
The idea that riches and physical blessings make serving God easier is a
false notion and Satan knew it. So did God. And so should we. Let us
all “be sober, be vigilant, because your adversary the devil walks about
like a roaring lion, seeking whom he may devour” (1 Peter 5:8).

"THE FIRST EPISTLE OF JOHN"
An Exposition On Brotherly Love (4:7-21)
INTRODUCTION
1. Who is best known as "the apostle of love"?
a. The apostle Paul is certainly worthy of such an appellation in
view of his discourse on love in 1Co 13:1-13
b. But because of the many references to love in his first epistle,
John has come to be known as "the apostle of love"
2. We have already seen where John declared that love is evidence of...
a. Abiding in the light, i.e., having fellowship with God - 1Jn 2:10; cf. 1:5-7
b. Being children of God - 1Jn 3:10,14
3. And we have already seen where John has touched upon...
a. The definition of love - 1Jn 3:16
b. The value of love - 1Jn 3:18-19
4. But now, in the passage which serves as the text for our study, John
expounds upon the theme of brotherly love in much greater depth -
1Jn 4:7-21
[In "An Exposition On Brotherly Love", John begins by reminding us
that...]
I. BROTHERLY LOVE IS EVIDENCE OF SONSHIP (7-8)
A. WE SHOULD LOVE ONE ANOTHER, FOR LOVE IS OF GOD...
1. As will be illustrated shortly, true love (the Greek word is
agape, "active goodwill") emanates from God - 1Jn 4:7a
2. That is because "God is love" - 1Jn 4:8b
a. Every action of His is motivated out of an "active
goodwill" toward us
b. This does not mean He overlooks sin, for God is also
"light" - cf. 1Jn 1:5-6
B. THOSE WHO LOVE, DEMONSTRATE THEIR SONSHIP...
1. They demonstrate that they are "born of God" and "know God" -
1Jn 4:7b
2. But if one does not love as God does, then they have not yet
come to truly know God - 1Jn 4:8a
[But lest any misconstrue the kind of love being discussed, he expands
upon the definition of true love mentioned earlier in 1Jn 3:16...]
II. BROTHERLY LOVE IS DEFINED BY GOD'S LOVE (9-11)
A. GOD MANIFESTED HIS LOVE THROUGH THE GIFT OF HIS SON...
1. He sent His "only begotten Son" - 1Jn 4:9; cf. Jn 1:14,18;
3:16,18
2. He sent His Son, not because we loved Him, but because He
loved us - 1Jn 4:10; cf. Ro 5:8
3. He sent His Son for two reasons:
a. That we might live through Him - 1Jn 4:9; Jn 10:10
b. That He might be the propitiation (an appeasing sacrifice)
for our sins - 1Jn 4:10
-- Jesus died not just to provide forgiveness, but also to
provide new life!
B. THIS IS THE KIND OF LOVE WE SHOULD HAVE...
1. If this is kind of love God has had toward us...
a. I.e., active goodwill
b. I.e., manifested unconditionally (to a certain extent, of
course)
2. Then this is the kind of love we should have toward one
another!
a. Where we love, not because we are loved first
b. But as God is love, so we are to be as His children! - cf.
Lk 6:35
[With "brotherly love" properly defined, John continues to point out
that...]
III. BROTHERLY LOVE IS EVIDENCE OF FELLOWSHIP WITH GOD (12-16)
A. THROUGH BROTHERLY LOVE, GOD'S ABIDING IS POSSIBLE...
1. No one has seen God at any time - 1Jn 4:12a; cf. Jn 1:18
2. However, when we keep the command to love one another, God
will abide in us, and His love will be perfected in us! - 1Jn 4:12b; cf. 1Jn 3:24a
3. We know this is true because of the Spirit which God has given
- 1Jn 4:13; cf. 1Jn 3:24b
a. The Spirit was to remind the apostles of all that Jesus
taught - Jn 14:26
b. This included Jesus' teaching on how the Father and the Son
would abide in them (i.e., through keeping the
commandments) - Jn 14:21,23
B. THIS IS NOT THE ONLY NECESSARY REQUIREMENT FOR GOD TO ABIDE IN
US, BUT IT IS AN ESSENTIAL ONE...
1. The apostles have testified that Father sent the Son to be our
Savior - 1Jn 4:14
2. And so we must be willing to confess Jesus as the Son of God -
1Jn 4:15
3. Then, when we have known and believed the love God has for us
(manifested in the sending of His Son), we are in a position
to fully accept two basic principles of the gospel:
a. God is love
b. He who abides in love abides in God and God in him - 1Jn 4:16
[In the next section of this "exposition on brotherly love", John
touches again on a theme mention back in 1Jn 3:19-21...]
IV. BROTHERLY LOVE PROVIDES ASSURANCE (17-19)
A. WHEN BROTHERLY LOVE IS PERFECTED, WE CAN HAVE BOLDNESS...
1. As we grow and become more complete and mature in brotherly
love, we will be able to have boldness in the day of judgment
- 1Jn 4:17a
2. The boldness will come from knowing that as His children we
were like Him in this world - 1Jn 4:17b
B. AS BROTHERLY LOVE IS PERFECTED, FEAR IS DISPELLED...
1. Because the prospects of torment naturally produce fear, the
more we grow in God's love, to that degree fear is dispersed
- 1Jn 4:18a
2. If we fear the day of judgment, that is an indication we need
to grow in love! - 1Jn 4:18b
3. Growing in love is made so easy for us, however, because God
first loved us! - 1Jn 4:19
[Finally, John ends this "exposition on brotherly love" by proving...]
V. BROTHERLY LOVE IS ESSENTIAL TO LOVING GOD (20-21)
A. TO CLAIM TO LOVE GOD AND STILL HATE ONE'S BROTHER IS A LIE...
1. Like those who claim...
a. To have fellowship with God while they walk in darkness -
1Jn 1:6
b. To not have sinned - 1Jn 1:10
c. To know Jesus while not keeping His commandments - 1Jn 2:4
...so is one who claims to love God while hating his brother:
John says that they are all liars! - 1Jn 4:20a
2. For to love one whom we cannot see (God) requires that we
first be able to love those whom we can see - 1Jn 4:20b
B. TO LOVE GOD, THEREFORE, MEANS WE MUST DEVELOP BROTHERLY LOVE...
1. This is why we have the commandment from Jesus - cf. Jn 13:
34-35
2. Indeed, Jesus taught that loving God and one another were the
two greatest commandments of the old law! - Mt 22:35-40CONCLUSION
1. If "brotherly love" is...
a. Evidence of sonship
b. Defined by God's love for us
c. Evidence of fellowship with God
d. A means of providing assurance in the day of judgment
e. Essential to loving God
...then how dare we neglect this most essential commandment of God?
2. While there are other commands of our Lord that we must be careful
to obey, none is so important, so essential to our spiritual life as
God's children, as this one:
"This is My commandment, that you love one another
as I have loved you." - Jn 15:12
Are we letting the love that God displayed toward us through His Son
Jesus to teach us how to love one another?

"THE FIRST EPISTLE OF JOHN"
Test The Spirits! (4:1-6)
INTRODUCTION
1. So far in this epistle, John has discussed what our relationship
should be (or not be) in regards to:
a. God - 1:5-6
b. Jesus - 2:3-4
c. The things in the world - 2:15
d. Sin - 3:4-5
e. Our brethren - 3:11
2. As chapter four begins, we find John exhorting us concerning a very
real danger: false prophets! - cf. 4:1-6
[With another term of endearment ("beloved"), then, John exhorts his
brethren to...]
I. TEST THE SPIRITS! (1)
A. "DO NOT BELIEVE EVERY SPIRIT"
1. I.e., don't believe everything you hear, or everyone who
claims to be from God
2. How foolish it would be to do so should be obvious...
a. We would be in a constant state of confusion (believing one
thing one moment, and another thing the next)
b. We would be easily misled by those teaching error
B. "TEST THE SPIRITS, WHETHER THEY ARE OF GOD"
1. The word "test" ("try", KJV) means...
a. To examine, prove scrutinize (Thayer)
b. To see whether a thing is genuine or not
2. So don't just accept what some teacher or preacher is saying;
examine what is being taught
3. Those who have this attitude are highly commended in the
Scriptures
a. The Bereans - Ac 17:11
b. The Ephesians - Re 2:2
C. "BECAUSE MANY FALSE PROPHETS HAVE GONE OUT INTO THE WORLD"
1. This is the reason we must "test the spirits"
2. Others have also warned us of this fact...
a. Jesus - Mt 7:15
b. Peter - 2Pe 2:1-3
c. Paul - 2Co 11:13-15
3. So we must examine, prove, and scrutinize those who would
teach us!
a. Even though some teachers might consider it insubordinate
b. Even though some might not like the possible controversy it
can cause
4. Whether one teaches in our classes, pulpits, radio,
newspapers, etc., we must "test the spirits!"
[But HOW shall we test the spirits? In our text, John shares with us
several tests...]
II. THE TESTS (2-3, 6)
A. DO THEY CONFESS THAT JESUS CHRIST HAS COME IN THE FLESH?
1. Verses 2-3 are best understood in light of the Gnostic-like
errors that were prevalent at that time...
a. In which some denied Jesus Christ actually came in the
flesh - cf. 2Jn 7
b. Whose doctrine was leading many astray, possibly because
the false teachers claimed inspiration by the Spirit
2. But those who would teach such falsehood are not led by the
Spirit of God, but possess the spirit of the Antichrist! -
again cf. 2Jn 7
B. DO THEY LISTEN TO THE APOSTLES OF CHRIST?
1. Verse 6 reveals how we can distinguish between "the spirit of
truth" and "the spirit of error"
a. Those who truly know God listen to the apostles
b. Those who are not of God will reject them
2. I.e., does the teaching agree with what the apostles teach?
a. For Jesus taught that to receive them was to receive Him
and God - Jn 13:20
b. Thus the early church continued steadfastly in the
apostles' doctrine - Ac 2:42
c. For they recognized their words as the commands of the Lord
- 1Co 14:37
d. And even the apostles recognized their fellow-apostles'
writings as equivalent to inspired scriptures - e.g., 2 Pe 3:15-16
-- Therefore, those who are of God will heed the apostles, and
agree with their teaching!
3. This is a test that we can easily apply today on virtually
every issue!
a. But it implies knowledge and understanding of the apostles'
doctrine on our part
b. Yet that should not be a problem if we follow the example
of the first church in Jerusalem - cf. Ac 2:42
C. THOUGH NOT MENTIONED BY JOHN, HERE ARE TWO MORE "TESTS"...
1. The test of Deut 18:21-22
a. To be used when a person claims to be a prophet of God
b. If their prophecy fails, they are shown to be a false
prophet
2. The test of Deut 13:1-4
a. To be used when wonders are performed, and prophecies seem
to be fulfilled
b. If their doctrine contradicts what God has already
revealed, they are to be rejected (this is akin to what
John wrote)
CONCLUSION
1. In the midst of these warnings to "test the spirits", John provides
some comforting words in verses 4-5
a. By being of God (because they have heeded the words of His
apostles)...
1) They can overcome the false prophets
2) For the One in them is greater than he (Satan?) who is in the
world
b. Don't be surprised to see the world following after the false
prophets...
1) For the false prophets are of the world and speak in a way as
to appeal to the world
2) Therefore don't be deterred by the "apparent success" of the
false teachers (size and numbers are not a proper measure of
truth!)
2. In view of the proliferation of religions and various doctrines
bombarding us today, all in the name of Christ and the Spirit of
God, the exhortation of John is very relevant and important for us:
"Beloved, do not believe every spirit,
but test the spirits, whether they are of God"
Are you continuing steadfastly in the apostles' doctrine so you can
properly apply the test?

"THE FIRST EPISTLE OF JOHN"
The Definition & Value Of Brotherly Love (3:16-24)
INTRODUCTION
1. The apostle John has given us two reasons in 1Jn 3:10-15 for why
it is necessary that we love the brethren:
a. Along with practicing righteousness, it distinguishes the
children of God
b. It signifies a passing from death to life
2. But what does it really mean to love the brethren? And what
benefits do we receive in return when we possess brotherly love?
3. These two questions are answered by John in 1Jn 3:16-24, which
serves as the text of this lesson entitled "The Definition And Value
Of Brotherly Love"
[Beginning in verse 16, we find...]
I. THE DEFINITION OF BROTHERLY LOVE (16-18)
A. JESUS EXEMPLIFIES WHAT IT MEANS TO LOVE THE BRETHREN (16)
1. The word for love (Grk., agape), has often been described as
"active goodwill"
2. In giving His life for our sins, Jesus certainly demonstrated
goodwill in an active way
3. By meditating upon His example, we are "taught of God to love
one another" - cf. 1Th 4:9
4. With Jesus' example, then, we come to understand what
brotherly love is all about: sacrificially serving others!
a. Therefore we should be willing to lay down our lives for
one another
b. In some cases, it may indeed involve "dying" for our
brethren; but it can also be "living" for them through
serving
B. AN EXAMPLE OF FAILING TO SHOW BROTHERLY LOVE (17)
1. John uses the example of not helping a brother when it is
within your power to do so
2. In view of Christ's love, how we can claim to have love if we
are not willing to sacrifice for a brother in need?
3. This illustrates that brotherly love is not only being willing
to "die" for someone, but willing to "live" for them as well,
through active service on their behalf
C. THEREFORE, AN ADMONITION TO "TRUE LOVE" (18)
1. An admonition prefaced by John's favorite term of endearment:
"My little children"
2. To love, not just in words, but truly, through deeds!
[We see, then, that "brotherly love" which 1) distinguishes the
children of God, and 2) signifies one as having passed from death to
life, must go beyond the spoken word or occasional hymn.
Patterned after the example of Jesus, "brotherly love" is manifested by
what one does, not just by what one says (cf. 1Co 13:4-8).
The blessedness of such love is not only for the recipient, but also
for the giver, as we learn beginning in verse 19...]
II. THE VALUE OF BROTHERLY LOVE (19-24)
A. IT GIVES ONE ASSURANCE BEFORE GOD (19-21)
1. Love of the brethren is an indication that one is "of the
truth", just as it was an indication that one had passed from
death to life (1Jn 3:14)
2. It is certainly not the only indicator (cf. 1Jn 3:10), but
it does help to provide one with assurance of their salvation
3. The importance of such assurance
a. If our own hearts condemn us...
1) Because we know we do not love the brethren as we ought
2) Certainly God, who is greater and knows all things, will
know of our shortcomings in this area ("If conscience
condemn us in known sin, or the neglect of known duty,
God does so too." - Matthew Henry)
b. But if our hearts do NOT condemn us...
1) Because we are loving the brethren as we know we should
2) This will make us able to approach God with joyful
confidence!
B. IT LEADS TO POSITIVE ANSWERS TO PRAYER (22-23)
1. Our prayers are more likely to be answered according to our
requests
2. Because we are keeping the commandments of God (of which
loving the brethren is one), and thereby pleasing Him
3. "Commandment-keeping" is a condition upon which God hears
prayer, just as it is a condition upon which Christ promises
His abiding love - Jn 15:10
C. IT ENSURES THAT ONE ABIDES IN CHRIST (24)
1. Abiding in Christ is contingent upon keeping His commandments
(and loving the brethren is certainly one of His commandments)
- cf. Jn 14:23
2. And how do we know that Christ truly abides in those who keeps
His commandments?
a. By the Spirit whom Christ has given
b. He (the Spirit) is the one Who reminded the apostles of the
key to abiding in Christ - cf. Jn 14:19-26CONCLUSION
1. Aren't these three blessings what every true Christian desires...?
a. Abiding in Christ, and He in us?
b. God answering our prayers?
c. Confidence concerning our standing before God?
2. For these blessings to be ours...
a. We must allow Christ to teach us by His example what it really
means to have "brotherly love"
b. And then manifest such sacrificial service in our lives!
"My little children, let us not love in word or in tongue,
but in deed and in truth."
Does the love of God abide in you?

"THE FIRST EPISTLE OF JOHN"
The Necessity Of Brotherly Love (3:10-15)
INTRODUCTION
1. In our previous study ("Sin And The Child Of God"), we saw where
John described two different kinds of people...
a. One who continuously practices sin, and is therefore "of the
devil" - 1Jn 3:8a
b. One "born of God," who does not continuously practice sin - 1Jn 3:9
2. John continues to illustrate the contrast between "the children of
God" and "the children of the devil" in 1Jn 3:10, presenting two
criteria which distinguishes them:
a. Practicing righteousness
b. Brotherly love
3. Both of these "criteria" have already been introduced earlier in
this epistle...
a. John enjoined "brotherly love" as necessary to "abiding in the
light" - 1Jn 2:9-11
b. He connected "practicing righteousness" to being "born of Him"
- 1Jn 2:29; 3:7
4. It is primarily the subject of "brotherly love" that John expounds
upon throughout the rest of this epistle, including that which
serves as our text for this study - 1Jn 3:10-15
[In these verses, John describes "The Necessity Of Brotherly Love",
giving us two main reasons why we MUST love one another. The first of
which is...]
I. IT DISTINGUISHES THE CHILDREN OF GOD (10-13)
A. TWO THINGS "MANIFEST" THE DIFFERENCE BETWEEN GOD'S CHILDREN AND
THE DEVIL'S CHILDREN (10)
1. The word "manifest" means:
a. To show or demonstrate plainly; reveal
b. To be evidence of; prove
2. That which clearly demonstrates the children of God are:
a. The practice of righteousness
b. The love of the brethren
3. Whereas those who are the children of the devil are clearly
revealed when they:
a. Do not practice righteousness
b. Do not have brotherly love
B. THE COMMAND TO LOVE IS "FROM THE BEGINNING" (11)
1. I.e., from the beginning of the gospel, spoken by Jesus
Himself - cf. Jn 13:34-35
2. Note that Jesus also stressed how loving one another would
make the children of God (His disciples) "manifest" to the
world: "...by this all will know" - Jn 13:35
C. EXPECT SOME CONFLICT BETWEEN THESE TWO "CHILDREN" (12-13)
1. Just as Cain killed his brother Abel
a. He who was of the wicked one killed his brother
b. The murder was sparked by the contrast between the works of
the two
2. So don't be surprised if the world hates you as well - cf.
also Jn 15:18-20
[When we follow the teachings of Jesus, especially His command to love
one another, it soon becomes evident ("manifest") that we are different
from those of the world. But that difference sometimes leads to
jealousy and its unpleasant consequences.
What imperative is there, then, to heed a command that makes us stand
out so? Well, as John continues...]
II. IT SIGNIFIES A PASSING FROM DEATH TO LIFE (14-15)
A. IT IS A MARK OF TRUE CONVERSION (14a)
1. Certainly brotherly love is not the ONLY indicator
2. Remember that we must also practice righteousness - cf. Ga 5:
22-23
3. But love for the brethren is a positive sign that true
conversion has occurred
B. WHEREAS LACK OF LOVE IS AN OMINOUS SIGN (14b-15)
1. That one "abides in death"
2. As we saw earlier, one who hates his brother "is in darkness
until now" - 1Jn 2:9,11
3. Indeed, hating one's brother makes one a murderer! (just like
Cain)
4. And it should be self-evident that a murderer does not possess
eternal life!
C. WHEN CHRISTIANS DO NOT LOVE THEIR BRETHREN...
1. It MAY be an indication that true conversion never occurred,
and that they are Christians in name only
2. It MAY be that there was true conversion...
a. But the Christian is still a "babe in Christ" - cf. 1Co 3:1-3
b. Or that what the writer of Hebrews feared has occurred -
cf. He 3:12-14
3. In ANY circumstance, it is not what God desires for us!
CONCLUSION
1. Two compelling reasons are therefore given by John for why we should
love one another:
a. It distinguishes the children of God
b. It signifies a passing from death to life
2. John will have more to say about love and its value, but may these
two reasons compel us to examine our hearts and our attitudes toward
our brethren!
"Let brotherly love continue." (He 13:1)

"THE FIRST EPISTLE OF JOHN"
Sin And The Child Of God (3:4-9)
INTRODUCTION
1. In our previous study ("The Children Of God"), we saw that the true
child of God purifies himself because of the hope of seeing Jesus
one day - cf. 1Jn 3:2-3
2. In discussing "purity", the subject of "sin" naturally arises...
a. Which may be why John moves right into a discussion of "Sin And
The Child of God" - 1Jn 3:4-9 (READ)
b. It also fits into John's overall theme of combating the Gnostic-
like influences that were teaching that sinning did not affect
one's relationship with God
3. How shall the true child of God regard sin? Is it something to be
taken lightly? Not if the apostle John has anything to say about it!
[Using verses 4-9 as our text, then, let's consider what John has to
say about "Sin And The Child Of God".
We begin by noticing...]
I. THE "DEFINITION" OF SIN (4)
A. AS UNDERSTOOD BY SOME...
1. Sin is nothing more than a violation of human relationships
2. Which can be easily resolved by correcting relationship
problems
-- While SOME sins may be a violation of "human" relationships,
the true meaning of sin goes much further than that
B. THE LITERAL MEANING OF THE WORD "SIN"
1. The Greek word for "sin" is hamartia {ham-ar'-tee'-ah}, and it
literally means "to miss the mark"
2. E.g., as when an archer fails to hit the center of the target
3. So "sin" is some kind of action (or lack of it) in which one
fails to meet the goal intended by God - cf. Ro 3:23
C. AS DEFINED BY JOHN...
1. Sin is "lawlessness" (NKJV), or "transgression of the law"
(KJV)
2. The word for lawlessness (transgression) is anomia {an-om-ee'
-ah}, which means "illegality, i.e. violation of law"
a. I.e., to break or violate a law, such as the law of God
b. E.g., to steal when the law says "Thou shalt not steal"
3. So sin occurs when you DO WHAT IS FORBIDDEN (commonly called
"a sin of commission")
D. AS DEFINED BY JAMES...
1. James describes another kind of sin - cf. Jm 4:17
2. So sin is also committed when you FAIL TO DO WHAT IS GOOD OR
COMMANDED (often called "a sin of omission")
a. E.g., failing to love your brother
b. While you may not do ill toward your brother, failure to do
good is just as much a sin!
E. IN BOTH OF THESE DEFINITIONS OF SIN...
1. One has failed to meet a certain standard (they have "missed
the mark")
2. In this case, the standard is the "law of God"
a. Which, when carefully noted, is designed to help us in our
relationships with...
1) God
2) Other people
3) Even self
b. Every command of God, both negative and positive, affect
these relationships in one way or the other
[Failure to understand the true nature of "sin" is one reason why there
is so much apathy toward it today. But every time we sin, we adversely
affect our relationship with either God, others, or our own selves!
Further insight into the terribleness of sin is gained by considering
what John says about...]
II. THE "ORIGIN" OF SIN (8a)
A. SIN IS OF THE DEVIL!
1. "He who sins is of the devil, for the devil has sinned from
the beginning."
2. This statement of John is reminiscent of one made by Jesus in
Jn 8:44
3. From the beginning the devil has been the "father" or origin
of sin ("he is a liar and the father of it")
B. THOSE WHO SIN ARE OF THE DEVIL!
1. Since he is the "father" of sin, those who practice sin are
his children
2. "You are of your father the devil, and the desires of your
father you want to do" - cf. Jn 8:44a
3. So when we "miss the mark" by either...
a. Doing what is forbidden
b. Failing to do what is commanded
...we demonstrate the influences of the devil in our lives!
[If sin can make one to be "the children of the devil", that ought to
tell us something about the terribleness of sin!
But there is something else that describes sin's terribleness, and that
is seen as we consider what John says about...]
III. THE "DEFEAT" OF SIN (5a, 8b)
A. THIS WAS THE PURPOSE OF CHRIST'S COMING...
1. "He was manifested to take away our sins" - 1Jn 3:5a
2. "For this purpose the Son of God was manifested, that He might
destroy the works of the devil." - 1Jn 3:8b
3. As John the Baptist declared: "Behold! The Lamb of God who
takes away the sin of the world!" - Jn 1:29
-- To continue to walk in sin, therefore, is to undermine the
purpose of our Lord's coming!
B. CONSIDER WHAT IT COST JESUS TO ACCOMPLISH THIS PURPOSE...
1. Nothing less than His own death! - cf. 1Co 15:3
2. Nothing less than His precious blood! - cf. Ac 20:28; 1Pe 1:
18-19
-- Does not this tell us something about the terribleness of sin?
[When we properly understand what sin is, and how terrible it must be
in God's sight, then for the "child of God" there can only be one goal:
what John describes as...]
IV. THE "REFRAINMENT" OF SIN (6-7, 9)
A. WHOEVER "ABIDES IN HIM" DOES NOT SIN... (6)
1. The phrase "does not sin" is present tense in the Greek,
suggesting a practice of not sinning
a. John has already affirmed that Christians sin - cf. Jn 1:
8,10
b. To say we have no sin is to lie, and to make God a liar
c. So John is talking about one who does not "continuously
practice sin"
2. Such is true of those who "abide in Him"
a. Those who "abide in Jesus" do not continuously engage in
sin
b. That is because they...
1) Let that which they have heard from the beginning abide
in them (i.e., the words of Jesus) - cf. 1Jn 2:24
2) Strive to walk even as Jesus walked - cf. 1Jn 2:6
3. But the one who continuously practices sin has neither seen
Jesus nor known him (despite any claims to the contrary!)
B. WHOEVER "HAS BEEN BORN OF GOD" DOES NOT SIN... (9)
1. Again, John uses the present tense when he says "does not sin"
a. He is not suggesting that one "born of God" never sins
b. But that one truly "born of God" does not continuously
practice sin
2. And why is that? Because "His seed remains in Him"
a. The "seed" is that life-giving principle that makes one a
child of God
b. Which clearly involves the Word of God - cf. Jm 1:18; 1 Pe 1:22-23
3. As long as one allows the "seed" (the Word of God) to remain
in him, he is "born of God"
a. As such he does not continuously practice sin
b. Nor can he continuously practice sin, if the "seed" is
remaining in him
c. Instead, he continuously practices righteousness! - 1Jn 3:7CONCLUSION
1. Again, it helpful to remember that John is dealing with precursors
to Gnosticism, and the idea that one can claim to be "born of God"
and not be concerned about sin in their life
2. But when we are aware of:
a. The "definition" of sin
b. The "origin" of sin
c. The "defeat" of sin
d. The "refrainment" of sin
...our attitude toward sin will certainly be different than those
John was having to combat!
3. What is your attitude toward sin?
a. Have you been born again through obedience to the Word of God
(the incorruptible seed)?
b. Are you letting that "seed" remain in you so that you do not
continuously practice sin?
How you answer can reveal whose "child" you really are!

"THE FIRST EPISTLE OF JOHN"
The Children Of God (3:1-3)
INTRODUCTION
1. In 1Jn 2:29, for the first time John speaks of Christians as those
who are "born" of God...
a. It is an expression that will be used time and again throughout
the remainder of this epistle - 1Jn 3:9; 4:7; 5:1,4,18
b. It is a figurative expression, emphasizing that the Christian's
spiritual life is a result of the redemptive work of God cf. Co 2:12-13; Tit 3:4-7
c. As a result of this working of God in our lives, we have been
"born again", and can therefore be properly called God's
"children"
2. That we can be called "children of God" was amazing to John, and in
our text (1Jn 3:1-3) he desires that we reflect...
a. Upon the significance of being called the "children of God"
b. Upon the implications of what it should mean in our lives
[As we take the opportunity to reflect upon such things, we first
notice that this passage reminds us of...]
I. WHAT WE "ARE" AS CHILDREN OF GOD (1)
A. WE ARE RECIPIENTS OF GOD'S LOVE (1a)
1. "Behold what manner of love the Father has bestowed on us,
that we should be called children of God!"
2. It is through the love of God that we can even become His
children - Jn 3:16; Ro 5:8; 1Jn 4:9-10; Tit 3:3-7
3. It is an honor for God to even take notice of us as one of His
creatures (cf. Ps 8:3-4), how much love God must have to
allow us to become His children!
B. WE ARE UNKNOWN BY THE WORLD (1b)
1. "...the world does not know us..."
2. That is, they do not truly recognize or appreciate what we
have become in Christ
3. They may even deem us as religious fanatics, fools - cf. 1Co 4:9-13
4. But this is understandable...
a. For the world did not (and still does not) really know
Jesus - Jn 1:11
b. And for now, our lives are "hidden" in Jesus - Col 3:3-4
[Loved and honored by God, unknown and sometimes despised by the world;
that is what we are today as the children of God.
But as stated by Paul in Col 3:4, when Christ comes we will "appear
with Him in glory"! This speaks of our condition in the future, and
John also writes of our future condition...]
II. WHAT WE "SHALL BE" AS CHILDREN OF GOD (2)
A. IT HAS NOT YET BEEN FULLY REVEALED...
1. Exactly what we shall be like has not yet been revealed
2. Which may be that due to our finite capability to comprehend
3. In general terms we have been promised a spiritual body and
immortality - cf. 1Co 15:42-44; 50-53
4. But there is something else, hinted at by both Paul and
John...
B. WE SHALL BE LIKE JESUS!
1. "...we know that we shall be like Him, for we shall see Him as
He is."
2. Paul also says that we will be like Jesus when He comes...
a. We shall bear the image of the "heavenly Man" - cf. 1Co 15:49
b. Our lowly bodies will undergo a wonderful transformation to
become like Jesus - Php 3:20-21
3. Though we cannot fully know what we will be like, it must
really be something, for as Christ is now, no man can really
see Him and live! - cf. 1Ti 6:13-16
[This wonderful hope of what we will be some day should encourage us to
"stand fast in the Lord" (cf. Php 3:20-4:1).
John also has something to say as to how this hope ought to influence
how we live, as he describes...]
III. WHAT WE "SHOULD BE" AS CHILDREN OF GOD (3)
A. OUGHT TO BE MOTIVATED BY OUR HOPE...
1. "everyone who has this hope..."
2. The hope of which John writes, of course, is the earnest
expectation that we will be like Jesus when He comes
B. DILIGENTLY INVOLVED IN PURIFYING ONE'S SELF...
1. The Greek word for "purify" is hagnizo {hag-nid'-zo} which
means "to make clean, i.e. (fig.) sanctify"
a. It is closely related to the word for "holiness", which in
Greek is hagiasmos, {hag-ee-as-mos'}, meaning "holiness,
sanctification"
b. It therefore involves the idea of being "set apart" for a
holy purpose, which Christians are taught to pursue - cf.
He 12:14
2. Properly motivated by the hope that Jesus will "transform our
lowly body that it may be conformed to His glorious body" (Php 3:21), the true child of God will work toward the purity
(holiness) seen in the Lord Himself
3. How can Christians purify themselves?
a. First and foremost by appropriating the cleansing power of
the blood of Jesus! - cf. 1Jn 1:9
b. Only then can we hope to be truly holy and without blemish
- cf. Ep 5:25-27
c. But we also have an obligation to remove ourselves from
things that would defile us - cf. 2Co 6:16-7:1CONCLUSION
1. By virtue of God's love for us, and His working in us, we can truly
be called the "children of God"!
2. However, to become a child of God, and truly remain such, we must be
willing to cooperate with God...
a. When our faith joins with the working of God, we can become His
children! - cf. Col 2:12-13; Ga 3:26-27
b. As long as our faith remains strong, we have the assurance of
receiving the promises God has made - cf. He 3:12-14; 4:1-2;
10:35-39; Re 2:10
May the love our heavenly Father has shown in making us His children,
serve to motivate us to remain faithful to Him!

"THE FIRST EPISTLE OF JOHN"
Having Confidence At Christ's Coming (2:28-29)
INTRODUCTION
1. The time is coming when we shall have to stand before the judgment
seat of Christ
a. God has ordained Christ to be the judge of the world - Jn 5:22,
26-27; Ac 17;30-31
b. Therefore we must all appear before Christ - 2Co 5:10
2. Many people, if they think of the Day of Judgment at all, do so with
great apprehension
a. For some, it is probably for good reason they fear that Day, for
they know their lives are not right with God
b. But there are some who fear the coming of that Day, who really
shouldn't, but can look forward to that day knowing they will
stand before Him with great boldness!
3. Indeed, John wrote his first epistle with the desire to help his
readers understand that they can have confidence before the Lord
when He comes...
"And now, little children, abide in Him, that when He appears,
we may have confidence and not be ashamed before Him at His
coming." (1Jn 2:28)
4. In this study, I would like for us to take a close look at...
a. John's goal for his "little children"
b. John's solution for obtaining this goal
[We begin, then, by determining...]
I. JOHN'S GOAL FOR HIS "LITTLE CHILDREN"
A. TO HAVE "CONFIDENCE" WHEN CHRIST APPEARS...
1. The word for "confidence" is parrhesia, {par-rhay-see'-ah}
a. It means "all out-spokenness, i.e. frankness, bluntness,
publicity; by impl. assurance:--bold, confidence"
b. It is used elsewhere to describe:
1) The boldness of Peter and John before the council - Ac 4:13
2) The boldness of Paul's preaching - Ac 9:27
2. Even now, in Christ we can have...
a. "...boldness and access with confidence" to God - Ep 3:12
b. Bold access to the throne of God for mercy and grace to
help - He 4:14-16
3. Therefore it is John's goal that we have the same sort of
"boldness" and "confidence" at Christ's appearing that we have
now!
a. Just as we can now boldly approach God's throne of grace...
b. ...so we can then stand with confidence before Christ's
throne of judgment!
B. TO NOT BE "ASHAMED" WHEN HE COMES...
1. The word here is aischunomai {ahee-skhoo'-nom-ahee}
a. Which is from aischos (disfigurement, i.e. disgrace); to
feel shame (for oneself):--be ashamed
b. It is used to describe the unjust steward's attitude toward
begging - Lk 16:3
2. To be "ashamed", then, is the opposite of having "boldness"
and "confidence"
3. John does not want us to be ashamed of ourselves when Christ
comes again!
[To stand before Jesus at His coming, with confidence and no shame,
that is John's goal for his "little children"! Is that not the goal
for ourselves as well?
How can we be sure that will be true of us? Consider...]
II. JOHN'S SOLUTION FOR OBTAINING THIS GOAL
A. "ABIDE IN HIM"
1. Here is the key to having "confidence" at Christ's appearing
2. This is the answer if we do not want to be "ashamed" at His
coming
-- But how does one "abide in Christ"?
B. ABIDING IN CHRIST...
1. Involves letting His Word abide in us
a. As John stated earlier - 1Jn 2:24
b. And as explained by Jesus Himself - Jn 14:21,23; 15:10
2. Letting His Word abide in us therefore involves two important
concepts:
a. That we "know" His Word
b. That we "keep" His Word
3. I am persuaded that the lack of confidence many Christians
have is the result of not "knowing" the words of Jesus...
a. It is akin to the apprehension many feel before taking a
test
1) Not having properly studied the material, naturally they
don't know it very well
2) Whereas one who has mastered the material has confidence
going into the test
b. When brethren do not read and study God's word, the Bible,
it is understandable why they would be apprehensive about
being judged by it!
c. But the solution to not knowing God's Word, and those of
His Son, is a simple one: READ!
4. It is not enough, though, to "know", we must also "keep" His
Word...
a. We must be "doers" of the Word - cf. Mt 7:21, 24-27
b. Only the one who "practices righteousness" is truly born of
God and abiding in Jesus - cf. 1Jn 2:29
c. But if you know what Jesus has actually taught, it is not
that "hard" to do what He says! - cf. 1Jn 5:3
d. Add to this the promise of the cleansing power of Jesus'
blood when we sin (1Jn 1:9), we have every reason to
have "confidence"!
CONCLUSION
1. The story is told about a conversation between two little boys...
One of the boys noticed that the other's grandmother spent a lot of
time reading her Bible. "Why does she read the Bible so much?" the
boy asked his friend. The other boy replied, "She is cramming for
her final exam!"
2. The more we "know", and the more we "keep" the words of our Lord,
the greater our confidence that we shall stand before our Lord on
that great Day of Judgment with all boldness!
3. As John says, "Abide in Him," which we have seen occurs when we
follow his earlier admonition:
"Therefore let that abide in you which you heard from the
beginning. If what you heard from the beginning abides in you,
you also will abide in the Son and in the Father." (1Jn 2:24)
Are you letting the Word of God abide in you, so that you are truly
abiding in the Son and in the Father?